Kitāb al-Ghayba

7 - وبه، عن أبان بن تغلب، عن أبي عبد الله أنه قال: كيف أنتم إذا وقعت السّبطة بين المسجدَين فيأرز العلم فيها كما تأرز الحيةُ في جحرها واختلفت الشيعةُ بينهم وسمّى بعضُهم بعضاً كذّابين، ويتفل بعضُهم في وجوه بعض. فقلت: ما عند ذلك مِن خير؟ قال: الخير كلّه عند ذلك - يقوله ثلاثا - يريد قرب الفرج.

(7) Abban bin Taghlub narrated that Abu Abdullah as-Sadiq (as) had said: “What will you do if a time comes to you between the two mosques, at which knowledge will be bound as a snake bound in its hole and the Shia will disagree among themselves, will call each other as liars and will spit at the face of each other?” Abban said: “What goodness will be in that?” He said: “All the goodness will be in that.” He said it three times and he meant that deliverance would be near.” The same was narrated by Muhammad bin Ya’qoob al-Kulayni from some of his companions from Ahmad bin Muhammad from al-Hasan bin Ali al-Washsha’ from Ali bin al-Husayn from Abban bin Taghlub from Abu Abdullah as-Sadiq (as).

8 - حدثنا أحمد بن هوذة الباهلي أبو سليمان، قال: حدثنا إبراهيم بن إسحاق النهاوندي، قال: حدثنا عبد الله بن حماد الأنصاري، عن أبان بن تغلب، عن أبي عبد الله أنه قال: يا أبان، يصيب العلم سبطةٌ، يأرز العلم بين المسجدين كما تأرز الحية في جحرها. قلت: فما السبطة؟ قال: دون الفترة، فبينَما هم كذلك إذ طلع لهم نجمُهم. فقلت: جُعلت فداك، فكيف نصنع وكيف يكون ما بين ذلك؟ فقال لي: ما أنتم عليه حتى يأتيكم الله بصاحبها. لَا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُمْ بَعْضًا ۚ قَدْ يَعْلَمُ اللَّهُ الَّذِينَ يَتَسَلَّلُونَ مِنْكُمْ لِوَاذًا ۚ فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ ۖ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا وَأَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَاحْذَرُوا ۚ فَإِنْ تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّمَا عَلَىٰ رَسُولِنَا الْبَلَاغُ الْمُبِينُ

(8) Ahmad bin Hawtha al-Bahili narrated from Ibraheem bin Iss’haq an-Nahawandi from Abdullah bin Hammad al-Ansari from Abban bin Taghlub that Abu Abdullah as-Sadiq (as) had said: “O Abban, a period of time will come to people, at which knowledge will be bound between the two mosques as a snake bound in its hole. As they are in such a condition, their star will shine to them.” Abban said: “May I die for you! What will we do and what will happen then?” He said: “Keep to what you have kept to until Allah brings the master (of the matter).” These traditions confirm the truth of the disappearance (of Imam al-Mahdi) and of the limitation of knowledge, which refers to the authority. Throughout these traditions, the infallible imams have ordered the Shia to keep on what they have believed in and to wait for that they have been promised of. They are excused when not seeing their authority and imam during the period of the disappearance. The ignorant, who are not aware of what the infallible imams have said through their traditions about the disappearance of al-Qa’im (as), ask to be led to the person and the place of al-Qa’im (as). They ask to see him with their eyes and they deny his disappearance because they are far away from knowledge and jurisprudence. They deny the sayings of the infallible imams whereas they have been ordered to obey Allah, His messenger and His guardians and have been warned of disobeying them. Allah has said: “…Therefore let those beware who go against his order lest a trial afflict them or there befall them a painful chastisement.” “O you who believe! obey Allah and obey the Messenger and those in authority from among you.” “And obey Allah and obey the messenger and be cautious; but if you turn back, then know that only a clear deliverance of the message is (incumbent) on Our messenger.” In the fourth tradition it was said “…that you do not find an imam of guidance nor any banner”. This referred to what had really happened and confirmed the matter of the deputies, who had been between the imam and his Shia but their job stopped after some time. The deputy between the imam, during his disappearance, and the Shia was like the banner. When people were afflicted with the ordeal, the banners disappeared and would not reappear until the expected imam would reappear. Also the confusion that the infallible imams had told of occurred. The second disappearance of al-Qa’im (as) also took place. It will be discussed in a next chapter.

1 - أخبرنا محمد بن همام، عن بعض رجاله، عن أحمد بن محمد بن خالد، عن أبيه عن رجل، عن المفضل بن عمر، عن أبي عبد الله أنه قال: أقرب ما يكون هذه العصابةُ من الله وأرضى ما يكون عنهم إذا افتَقدوا حجةّ الله، فحُجب عنهم ولم يظهر لهم ولم يعلَموا بمكانه وهم في ذلك يعلمون ويوقنون أنه لم تبطل حجة ُالله ولا ميثاقه، فعندها توقّعوا الفرج صباحاً ومساءً فإنّ أشد ما يكون غضبُ الله على أعدائه إذا افتقدوا حجتَه فلم يظهر لهم. وقد علم الله أنّ أولياءه لا يرتابون، ولو علم أنهم يرتابون ما غيّب حجته طرفة عين عنهم، ولا يكون ذلك إلاّ على رأس شرار الناس.

(1) Muhammad bin Hammam narrated from some of his companions from Ahmad bin Muhammad bin Khalid from his father from someone from al-Mufadhdhal bin Umar that Abu Abdullah as-Sadiq (as) had said: “This group (the Shia) will be closer to Allah and Allah will be more pleasant with them when they miss the authority of Allah by being hidden from them whereas they are certain that the authority of Allah and His promise will not be annulled. Then you are to wait for the deliverance day and night. The bitterest wrath of Allah upon His enemies will be when they miss the authority of Allah forever. Allah knows that the true believers will not doubt; otherwise He will never hide His authority for a while. That will not be except with the evil people.”

2 - حدثنا محمد بن يعقوب الكليني، قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه عن محمد بن خالد، عمن حدثه، عن المفضل بن عمر. قال الكليني: وحدثنا محمد بن يحيى، عن عبد الله بن محمد بن عيسى، عن أبيه، عن بعض رجاله، عن المفضل بن عمر، عن أبي عبد الله أنه قال: أقربُ ما يكون العباد من الله وأرضى ما يكون عنهم إذا افتقدوا حجة الله ولم يظهر لهم، ولم يعلموا بمكانه، وهم في ذلك يعلمون أنه لم تبطلْ حجة الله جلّ ذِكره ولا ميثاقه، فعندها فتوقّعوا الفرج صباحاً ومساء، فإنّ أشدّ ما يكون غضبُ الله على أعدائه إذا افتقدوا حجةَ الله فلم يظهر لهم، وقد علم الله أنّ أولياءه لا يرتابون ولو علِم أنهم يرتابون ما غيّب حجته عنهم طرفة عين، ولا يكون ذلك إلاّ على رأس شرارِ الناس.

(2) Muhammad bin Ya’qoob al-Kulayni narrated from Ali bin Ibraheem bin Hashim from his father from Muhammad bin Khalid from someone from al-Mufadhdhal bin Umar, also narrated by Muhammad bin Ya’qoob al-Kulayni from Muhammad bin Yahya from Abdullah bin Muhammad bin Eessa from his father from some of his companions from al-Mufadhdhal bin Umar that Abu Abdullah as-Sadiq (as) had said: “People will be closer to Allah and He will be more pleasant with them when they miss His authority and he (the authority) does not appear to them nor they know his place although they know that the authority of Allah will never be annulled. Then you wait for the deliverance day and night because the bitterest wrath of Allah will be upon His enemies when they miss His authority forever. Allah has known that His true believers will never doubt; otherwise He will never hide His authority from them for a while. That will not be except with the evilest people.” Imam Abu Abdullah as-Sadiq (as) has praised his followers by saying that Allah will be more pleasant with them when they will miss the authority by being hidden from them and in spite of that they know well that the authority of Allah will never be annulled. He has described his followers by saying that they will never doubt because if Allah knows that they will doubt, He will never hide His authority from them for a while. Praise be to Allah, Who has made us from among those, who do not doubt, suspect or deviate from the straight way into the way leading to blindness and perishment!

3 - أخبرنا أحمد بن محمد بن سعيد قال: حدثنا محمد بن المفضل وسعدان بن إسحاق بن سعيد وأحمد بن الحسين ومحمد بن أحمد بن الحسن القطواني جميعاً، عن الحسن بن محبوب، عن هشام بن سالم الجواليقي، عن يزيد الكناسي قال: سمعت أبا جعفر الباقر يقول: إنّ صاحب هذا الأمر فيه شبهٌ من يوسف، ابن أمَة سوداء، يصلح الله له أمره في ليلة.

(3) Ahmad bin Muhammad bin Sa’eed narrated from Muhammad bin al-Mufadhdhal, Sa’dan bin Iss’haq bin Sa’eed, Ahmad bin al-Husayn and Muhammad bin Ahmad bin al-Hasan al-Qatawani all from al-Hasan bin Mahboob from Hisham bin Salim al-Jawaleeqi that Yazeed al-Kinasi had heard Abu Ja’far al-Baqir (as) saying: “The master of this matter (al-Qa’im) has a likeness to Prophet Joseph and his mother is a black bondmaid. Allah will make him succeed within a night.”

4 - حدثنا علي بن أحمد قال: حدثنا عبيد الله بن موسى العلوي، عن أحمد بن الحسين، عن أحمد بن هلال، عن عبد الرحمن بن أبي نجران، عن فضالة بن أيوب، عن سدير الصيرفي قال: سمعت أبا عبد الله الصادق يقول: إنّ في صاحب هذا الأمر لشبهاً من يوسف. فقلت: فكأنك تخبّرنا بغيبة أو حَيرة. فقال: ما ينكر هذا الخلق الملعون أشباه الخنازير من ذلك؟ إنّ إخوة يوسف كانوا عقلاء ألبّاء أسباطاً أولاد انبياء، دخلوا عليه فكلّموه وخاطبوه وتاجروه وراودوه وكانوا إخوتَه وهو أخوهم لم يعرفوه حتىّ عرّفهم نفسه وقال لهم: أنا يوسف، فعرفوه حينئذ. فما تُنكر هذه الأمّة المتحيرة أن يكون الله يريد في وقت من الأوقات أن يستر حجته عنهم؟ لقد كان يوسف إليه مُلك مصر، وكان بينه وبين أبيه مسيرة ثمانية عشر يوماً، فلو أراد أن يعلمه بمكانه لقدر على ذلك، واللهِ لقد سار يعقوب وولده عند البشارة تسعة أيام من بَدوهم إلى مصر. فما تنكر هذه الأمة أن يكون الله يفعل بحجّته ما فعل بيوسف؟ وأن يكون صاحبُكم المظلوم المجحود حقّه صاحب هذا الأمر يتردّد بينهم ويمشي في أسواقهم ويطأ فرشَهم ولا يعرفونه حتى يأذن الله له أن يعرّفهم نفسه كما أذِن ليوسف حين قال له إخوته قَالُوا أَإِنَّكَ لَأَنْتَ يُوسُفُ ۖ قَالَ أَنَا يُوسُفُ وَهَٰذَا أَخِي ۖ قَدْ مَنَّ اللَّهُ عَلَيْنَا ۖ إِنَّهُ مَنْ يَتَّقِ وَيَصْبِرْ فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ

(4) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Ahmad bin al-Husayn from Ahmad bin Hilal from Abdurrahman bin Abu Najran from Fudhala bin Ayyoob that Sadeer as-Sayrafi had said: I heard Abu Abdullah as-Sadiq (as) saying: “The master of this matter has a likeness to Prophet Joseph (as).” I said: “As if you want to tell us about a disappearance or confusion!” He said: “Why do this damned people, who are like the pigs, deny this matter (the disappearance of imam al-Mahdi)? The brothers of Prophet Joseph (as) were skilled, intelligent and sons of prophets. When they came to him, they talked and dealt with him and although they were his brothers they could not know him until he himself told them that he was their brother Joseph. Then why do this umma deny that Allah may want to hide His authority from people for a certain time? Prophet Joseph (as) was the king of Egypt and there was between him and his father a distance of eighteen days-travel. If he wanted to inform his father of his place, he could do that. By Allah, Jacob (as) and his sons, after having heard the news of Joseph, traveled from their village to Egypt within nine days. So why do this umma deny that Allah may do for his authority (al-Mahdi) as He has done for Prophet Joseph (as)? Perhaps the master of this matter (al-Qa’im), who has been wronged and whose right has been denied, goes and comes among people frequently, walks in their markets and sits on their mats but they do not know him until the will of Allah permits him to introduce himself to them as Allah has permitted Prophet Joseph (as) to introduce himself to his brothers by saying: (They said: Are you indeed Yousuf? He said: I am Yousuf). The same was narrated by Muhammad bin Ya’qoob al-Kulayni from Ali bin Ibraheem bin Hashim from Muhammad bin al-Husayn from ibn Abu Najran from Fudhala bin Ayyoob from Sadeer as-Sayrafi from Abu Abdullah as-Sadiq (as).

5 - وحدثنا علي بن أحمد، عن عبيد الله بن موسى، عن عبد الله بن جبلة، عن الحسن بن علي بن أبي حمزة، عن أبي بصير قال: سمعت أبا جعفر الباقر يقول: في صاحب هذا الأمر سننٌ من أربعة أنبياء؛ سنّةٌ من موسى وسنةٌ من عيسى وسنةٌ من يوسف وسنة من محمدٍ صلوات الله عليهم أجمعين. فقلت: ما سنة موسى؟ قال: خائف يترقب. قلت: وما سنة عيسى؟ فقال: يقال فيه ما قيل في عيسى. قلت: فما سنة يوسف؟ قال: السجن والغيبة. قلت: وما سنّة محمد ؟ قال: إذا قام سار بسيرة رسول الله إلاّ أنه يبين آثار محمّد ويضع السيفَ على عاتقه ثمانية أشهر هرجاً هرجاً حتى يرضى الله. قلت: فكيف يعلم رضا الله؟ قال: يُلقي الله في قلبه الرحمةَ. قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ ۚ وَمَنْ يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِنْ دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُبِينًا قَالَ فَبِمَا أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ أنا حبلُ الله المتين، وأنا الصراط المستقيم، وأنا الحجة لله على خلقه أجمعين بعد رسوله الصادق الأمين. وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ فَاتَّبَعُوهُ إِلَّا فَرِيقًا مِنَ الْمُؤْمِنِينَ إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ

(5) Ali bin Ahmad narrated from Obaydillah bin Musa from Abdullah bin Jibilla from al-Hasan bin Abu Hamza that Abu Baseer had said: I heard Abu Ja’far al-Baqir (as) saying: “The master of this matter has aspects like those that four of the prophets have had; an aspect of Moses, one of Jesus Christ, one of Joseph and one of Muhammad (peace be upon them).” I said: “Which aspect of Moses (as)?” He said: “Afraid and lying in wait.” I said: “Which one of Jesus Christ (as)?” He said: “It will be said about him (Imam al-Mahdi) as that has been said about Jesus Christ (as).” I said: “Which of Joseph?” He said: “Prison and disappearance.” I said: “Which of Muhammad (as)?” He said: “If he (Imam al-Mahdi) appears, he will imitate his grandfather Muhammad (as) but he will unsheathe his sword for eight months, during which there will be commotion, until Allah becomes pleased.” I said: “How will it be known that Allah becomes pleased?” He said: “Allah will put mercy into his (the imam’s) heart.” Look, O you people of understanding, attentively at these sayings of Imam al-Baqir (as) and Imam as-Sadiq (as) concerning the disappearance of Imam al-Mahdi and the aspects of the prophets he has and that Allah will make him succeed and prevail within a night. Definitely he will remove all the heresies created by the heretics, whom Allah has not let taste the sweetness of faith and knowledge. Then the little group, whom Allah has favored with faith and belief in the imamate and let not deviate as much many groups have deviated and followed the Satan wherever he goes; left or right, is to thank and praise Allah for this great blessing in not being among those, whom the Satan has made hate faith and truth and like deviation. Let this little group be so grateful to Allah for making them obey His guardians, whom He has ordered to be obeyed. Allah says when talking about Iblis: “He (Iblis) said: Then by Thy Might I will surely make them live an evil life, all except Thy servants from among them, the purified ones.” “And most certainly I will lead them astray and excite in them vain desires.” “I will certainly lie in wait for them in Thy straight path.” Imam Ali says (as) in one of his speeches: “I am the firm ‘rope’ of Allah. I am the straight path. I am the authority of Allah over His people after His messenger Muhammad (as)…” Then Allah says when talking about Iblis: “And certainly the Satan found true his conjecture concerning them, so they follow him, except a party of the believers.” Be awake from the doze of advertence and fancy. Do not let what the infallible imams (as) have said go in vain! Care for it with attentive hearts and reflecting minds! Be guided that Allah may keep the Satan away from you in order not to be among his (Satan’s) submissive followers where Allah says: “Surely, as regards My servants, you have no authority over them except those who follow you of the deviators.”

6 - حدثنا محمد بن همام - رحمه الله - قال: حدثنا جعفر بن محمد بن مالك، قال: حدثنا عباد بن يعقوب، عن يحيى بن يعلى، عن زرارة قال: سمعت أبا عبد الله يقول: إنّ للقائم غيبةً قبل أن يقوم. فقلت: ولِمَ؟ قال: يخاف. -وأومأَ بيدِه إلى بطنه.- ثم قال: يا زرارةُ، وهو المنتظَر وهو الذي يُشكّ في ولادته، فمِنهم من يقول: مات أبوه بلا خلفٍ، ومنهم من يقول: حُمل، ومنهم من يقول: غائبٌ، ومنهم من يقول وُلد قبل وفاة أبيه بسنين وهو المنتظَر غير أن الله يحبّ أن يمتحن قلوبَ الشيعة، فعند ذلك يرتاب المبطلونُ يا زرارة. قال زرارة: قلت: جعلتُ فداك، إن أدركتُ ذلك الزمان أيَّ شيء أعمل؟ قال: يا زرارة، متى أدركتَ ذلك الزمان فادعُ بهذا الدعاء: اللّهمّ عرّفني نفسَك فإنّك إن لم تُعرّفني نفسك لم أعرِف نبيّك، اللّهم عرّفني رسولَك فإنّك إنْ لم تُعرّفني رسولَك لم أعرِف حجَّتَك، اللّهم عرّفني حجّتَك فإنّك إنْ لم تُعرّفني حجّتَك ضَللتُ عن ديني. ثم قال: يا زرارةُ، لا بُدّ من قتلِ غلام بالمدينة. قلت: جعلت فداك، أوَليسَ الذي يقتله جيشُ السفياني؟ قال: لا، ولكن يقتله جيشُ بني فلان يخرج حتىّ يدخل المدينة، ولا يدري الناسُ في أيّ شيء دخل، فيأخذ الغلامَ فيقتله فإذا قتله بغياً وعدواناً وظلماً لم يُمهِلهم الله، فعند ذلك يتوقع الفرج.

(6) Muhammad bin Hammam narrated from Ja’far bin Muhammad bin Malik from Abbad bin Ya’qoob from Yahya bin Ya’la that Zurara had said: I heard Abu Abdullah as-Sadiq (as) saying: “Al-Qa’im (as) will disappear before his rising.” I asked: “Why?” He said: “He fears (people) although he is the expected one. O Zurara, his birth is suspected. Some say that his father has died without leaving offspring, some say that he has disappeared and others say that he has born some years before his father’s death. He is the expected imam but Allah will try the hearts of the Shia and then might those have doubted, who follow falsehood.” I said: “May I die for you! If I live until that time, what shall I do then?” He said: “O Zurarra, when you live until then, pray with this prayer: (O Allah, let me know You because if You do not let me know You, I can never know Your prophet. O Allah, let me know Your prophet because if You do not let me know Your prophet, I can never know Your authority. O Allah, let me know Your authority because if You do not let me know Your authority, I shall deviate from my religion.” Then he said: “O Zurara, a young boy will be killed in Medina then.” I said: “Is he not the one, who will be killed by the army of as-Sufyani?” He said: “No, but he will be killed by the army of bani so and so. This army will enter into Medina and people will not know why the army has come. Then the young boy will be taken and killed unjustly and offensively. When the boy is killed, Allah will not respite them and then the deliverance will be expected soon.” The same was narrated by Muhammad bin Ya’qoob al-Kulayni from Ali bin Ibraheem bin Hashim from al-Hasan bin Musa al-Khashshab from Abdullah bin Musa from Abdullah bin Bukayr from Zurara from Abu Abdullah as-Sadiq (as). Also it was narrated by Muhammad bin Ya’qoob from al-Husayn bin Ahmad from Ahmad bin Hilal from Uthman bin Eessa from Khalid bin Nujayh from Zurara from Abu Abdullah as-Sadiq (as).

7 - حدثنا محمد بن همام بإسناد له عن عبد الله بن عطاء المكي قال: قلت لأبي جعفر: إن شيعتَك بالعراق كثيرة وواللهِ ما في أهل بيتك مثلك، فكيف لا تخرج؟ فقال: يا عبد الله بن عطاء، قد أخذتَ تفرش أذُنَيك للنوكى! إي واللهِ ما أنا بصاحبكم. قلت: فمَن صاحبنا؟ فقال: انظروا مَن غُيّبتْ عن الناس ولادتُه، فذلك صاحبكم، إنه ليس منّا أحدٌ يُشار إليه بالأصابع ويمضغ بالألسن إلاّ مات غيظاً أو حتف أنفه.

(7) Muhammad bin Hammam narrated that Abdullah bin Atta’ al-Mekki had said: I said to Abu Ja’far al-Baqir (as): “Your Shia in Iraq are so many and there is no one like you from among your family. Why do you not rise?” He said: “O Abdullah bin Atta’, you have given your ears to the fools. By Allah, I am not your man (the one, whom you think to be al-Qa’im).” I said: “Then who is he?” He said: “See whose birth will be vague to people, it will be him. No one of us, who is pointed at with fingers or circulated by tongues, unless he will be killed or will die.” The same was narrated by Muhammad bin Ya’qoob al-Kulayni from al-Husayn bin Muhammad and others from Ja’far bin Muhammad from Ali bin al-Abbas bin Aamir from Musa bin Hilal al-Kindi from Abdullah bin Atta’ al-Mekki from Abu Ja’far al-Baqir (as).

8 - حدثنا علي بن أحمد، عن عبيد الله بن موسى العلوي قال: حدثني محمد بن أحمد القلانسي بمكة سنة سبع وستين ومائتين قال: حدثنا علي بن الحسن، عن العباس بن عامر، عن موسى بن هلال، عن عبد الله بن عطاء المكي قال: خرجت حاجّاً من واسط فدخلتُ على أبي جعفر محمد بن علي فسألني عن الناس والأسعار، فقلت: تركت الناسَ مادّينَ أعناقهم إليك لو خرجت لاتَّبَعك الخلقُ. فقال: يا بن عطا، قد أخذتَ تفرش أذُنَيك للنوكى! لا والله ما أنا بصاحبكم ولا يُشار إلى رجل منّا بالأصابع ويمطّ إليه بالحواجب إلاّ مات قتيلاً أو حتف أنفه. قلت: وما حتفُ أنفه؟ قال: يموت بغيظه على فراشه، حتىّ يبعث الله مَن لا يؤبَه لولادته. قلت: ومَن لا يؤبه لولادته؟ فقال: انظر مَن لا يدري الناس أنّه وُلد أم لا، فذاك صاحبكم.

(8) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Muhammad bin Ahmad al-Qalanisi from Ali bin al-Hasan from al-Abbas bin Aamir from Musa bin Hilal that Abdullah bin Atta’ al-Mekki had said: “I came from Wassit to perform the hajj. I visited Abu Ja’far Muhammad bin Ali (al-Baqir) (as). He asked me about the people and the markets there. I said: the people have looked forward to you. If you rise, a great number of people will follow you.” He said: “O bin Atta’, you have spread your ears to the fools. By Allah, I am not your man. None of us, who is pointed at with fingers or towards whom eyebrows are stretched, unless he is killed or he dies because of anger until Allah will send one, whose birth will be vague.” I said: “And who is he, whose birth will be vague?” He said: “See who that people do not know whether he is born or not. That will be your man.”